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The Unreasonableness Of Indetermination In Religion
by Jonathan Edwards
Dated June, 1734.
1 Kings 18:21, "And Elijah
came unto all the people, and said, How long halt ye between two
opinions? If the Lord be God, follow him; but if Baal, then follow him.
And the people answered him not a word."
IT is the manner of God, before he bestows any signal mercy on the
people, first to prepare them for it. And before he removes any awful
judgments which he hath brought upon them for their sins, first to cause
them to forsake those sins which procured those judgments. We have an
instance of this in the context. — It was a time of sore famine in
Israel. There had been neither rain nor dew for the space of three years
and six months. This famine was brought upon the land for their
idolatry. But God was now about to remove this judgment. And therefore,
to prepare them for it, sends Elijah to convince them of the folly of
idolatry, and to bring them to repentance for it. — In order to this,
Elijah by the command of the Lord, goes and shows himself to Ahab, and
directs him to send and gather all Israel to him at mount Carmel, and
all the prophets of Baal, four hundred and fifty, and the prophets of
the groves that ate at Jezebel’s table, four hundred, that they might
determine the matter and bring the controversy to an issue, whether
Jehovah or Baal were God. To this end, Elijah proposes, that each should
take a bullock, that he should take one, and the prophets of Baal
another, that each should cut his bullock to pieces, lay it on the wood,
and put no fire under [it]. And that the God who should answer by fire
should be concluded to be God.
The text contains an account of what Elijah said to all the people at
their first meeting, and of their silence. “And Elijah came unto all the
people, and said, How long halt ye between two opinions? If the Lord be
God, follow him; but if Baal, then follow him.” To which the people, it
seems, made no reply. In these words, we may observe:
I. How Elijah expostulates with the people about their halting so long
between two opinions; in which expostulation may be observed:
First, what the two opinions were, between which they halted, viz.
Whether the Lord were God, or whether Baal were God. The case in Israel
seems to have been this: there were some who were altogether for Baal,
and wholly rejected the true God; of which number, to be sure, were
Jezebel and the prophets of Baal. And there were some among them who
were altogether for the God of Israel, and wholly rejected Baal; as God
told Elijah, that “he had yet left in Israel seven thousand that had not
bowed the knee to Baal, and whose mouths had not kissed him,” 1 Kin.
19:18.
But the rest of the people halted between two opinions. They saw that
some were for one, and some for the other, and they did not know which
to choose. And as is commonly the case when difference of opinion
prevails, there were many who had no religion at all. They were not
settled in anything. The different opinions prevalent in Israel
distracted and confounded them. Many who professed to believe in the
true God were yet very cold and indifferent. And many were wavering and
unsettled. They saw that the king and queen were for Baal. And Baal’s
party was the prevailing party. But their forefathers had been for the
Lord. And they knew not which were right. Thus they halted between two
opinions.
Second, in this expostulation is implied the unreasonableness of their
thus halting between two opinions. “How long halt ye between two
opinions? If the Lord be God, follow him; but if Baal, then follow him.”
Which implies that they ought to determine one way or the other.
II. We may observe their silence on this occasion, “And the people
answered him not a word”, as being convicted in their own consciences of
the unreasonableness of their being for so long a time wavering and
unresolved. They had nothing to reply in excuse for themselves.
DOCTRINE
Unresolvedness in religion is very unreasonable.
I. Prop. Many persons remain exceedingly undetermined with respect to
religion. They are very much undetermined in themselves whether to
embrace religion or to reject it. Many who are baptized, and make a
profession of religion, and seem to be Christians, are yet in their own
minds halting between two opinions. They never yet came fully to a
conclusion whether to be Christians or not. They are taught the
Christian religion in their childhood, and have the Bible, the word
preached, and the means of grace, all their days. Yet [they] continue,
and grow up, and many grow old, in an unresolvedness whether to embrace
Christianity or not. And many continue unresolved as long as they live.
First, there are some persons who have never come to a settled
determination in their own minds whether or [not] there be any truth in
religion. They hear of the things of religion from their childhood all
their days; but never come to a conclusion in their own minds whether
they be real or fabulous. Particularly, some have never come to any
determination in their own minds whether there be any such thing as
conversion. They hear much talk about it, and know that many pretend to
be the subjects of it. But they are never resolved whether all be not
merely designed hypocrisy and imposture.
Some never come to any determination whether the Scriptures be the Word
of God, or whether they be the invention of men; and whether the story
concerning Jesus Christ be anything but a fable. They fear it is true,
but sometimes very much doubt of it. Sometimes when they hear arguments
for it, they assent that it is true. But upon every little objection or
temptation arising, they call it in question; and are always wavering
and never settled about it.
So it seems to have been with many of the Jews in Christ’s time. They
were always at a loss what to make of him, whether he were indeed the
Christ, or whether he were Elias, or one of the old prophet, or a mere
impostor. John 10:24, 25, “Then came the Jews round about him, and said
unto him, How long dost thou make us to doubt? If thou be the Christ,
tell us plainly. Jesus answered them, I told you, and ye believed not.”
Some have never so much as come to a resolution in their own minds,
whether there be a God or not. They know not that there is, and
oftentimes very much doubt of it.
Second, there are some who never have come to any determination in their
own minds whether to embrace religion in the practice of it. Religion
consists not merely, or chiefly, in theory or speculation, but in
practice. It is a practical thing. The end of it is to guide and
influence us in our practice. And considered in this view, there are
multitudes who never have come to a conclusion whether to embrace
religion or not. It is probably pretty general for men to design to be
religious some time or other before they die; for none intend to go to
hell. But they still keep it at a distance. They put it off from time to
time, and never come to any conclusion which determines them in their
present practice. And some never so much as fix upon any time. They
design to be religious some time before they die, but they know not
when.
There are many who have always continued unresolved about the necessity
of striving and being earnestly engaged for salvation. They flatter
themselves that they may obtain salvation, though they be not so
earnestly engaged; though they mind the world and their worldly affairs
more than their salvation. They are often told how necessary it is that
they make haste and not delay, that they do whatever their hand findeth
to do with their might, that a dull slack way of seeking salvation is
never likely to be effectual. But of these things they are never
thoroughly convinced. Some seem to resolve to be in earnest, and seem to
set out with some engagedness of mind. But soon fail because they have
never been fully convinced of its necessity.
Many have never come to a determination what to choose for their
portion. There are but two things which God offers to mankind for their
portion. One is this world, with the pleasures and profits of sin,
together with eternal misery ensuing. The other is heaven and eternal
glory, with a life of self-denial and respect to all the commands of
God. Many, as long as they live, come to no settled determination which
of these to choose. They must have one or the other. They cannot have
both. But they always remain in suspense and never make their choice.
They would fain have heaven and this world too. They would have
salvation and the pleasures and profits of sin too. But considering
heaven and the world, as God offers them, they will have neither. God
offers heaven only with the self-denial and difficulty which are in the
way to it. And they are not willing to have heaven on these conditions.
God offers the world and the pleasures of sin to men not alone, but with
eternal misery in connection with them. And so neither are they willing
to have the world. They would fain divide heaven from the holiness and
self-denial which are the way to it, and from the holiness which reigns
in it, and then they would be glad to have heaven. They would fain
divide sin from hell, and then they would fully determine forever to
cleave to sin.
But God will not make such a division for them. They must have one or
the other of these for their portion, as God offers. And therefore they
never make any choice at all. — Indeed they do practically and in effect
choose sin and hell. But they do not come to any resolution in their own
minds which they will have for their portion, whether heaven and
holiness, or the world and hell. They are always wavering and halting
between two opinions. Sometimes they seem to determine for the one, and
sometimes for the other. When they meet with no difficulty or temptation
and can, as they say, do their duty without hurting themselves or much
crossing their carnal inclinations, they seem to choose heaven and
holiness. At other times, wherein they meet with difficulty in the way
of duty, and great temptations of worldly profits or pleasures are laid
before them, then they choose the world, and let heaven and holiness
alone. — There are among us vast multitudes before whom these two things
have been set hundreds of times, who have never to this day come to a
determination which to have.
So they have never yet determined which shall be their master, whether
God or mammon. There are but few who have undertaken the service of God,
and are come to a resolution and preparedness of mind to serve God and
follow Christ at all times, and to whatever difficulties it may expose
them. Yet, at the same time, neither are they determined that they will
continue to serve Satan. They are afraid to draw up such a conclusion. —
Thus many spend their lives without making their choice, though they do
in the mean time practically choose the service of Satan. These are the
persons of whom the apostle James speaks in chap. 1:8. “The
double-minded man is unstable in all his ways.”
II. To continue thus undetermined and unresolved in the things of
religion, is very unreasonable, and that upon the following accounts:
First, in the things of religion we are to the highest degree
interested. The truth or falsehood of the doctrines of religion concerns
us to the highest degree possible. It is no matter of indifference to us
whether there be a God or not; or whether the Scriptures be the Word of
God; or whether Christ be the Son of God; or whether there be any such
thing as conversion. It makes and infinite difference to us, whether
these things be so or not. Therefore we are under the greatest
obligation in point of interest to resolve in our minds whether they be
true or false. They who are undetermined whether there be any truth in
religion, and are contented to be so, not inquiring, nor thoroughly
using the means to be determined, act very unreasonably. They remain in
doubt whether there be any such thing as heaven or hell; are quiet and
easy to continue ignorant in this matter; are not engaged in their minds
to come to a determination; do not search and inquire what arguments
there are to prove any such things; nor diligently weigh and consider
the force of them. But [they] busy their minds about other things of
infinitely less importance; and act as if they thought it did not much
concern them whether there be a future and eternal state.
If they think that there is not, yet it is a matter of so great
importance, that no wise man would rest until he had satisfied himself;
because if there be such a future state as the Scriptures assert, then
we must have our part in it, either in a state of eternal rewards, or in
a state of eternal punishment. — So it is no matter of indifference to
us what we have for our portion, whether this world with hell, or a life
of holiness and self-denial with heaven. These opposite portions relate,
not merely to a few days in this world, but to eternity. It is infinite
madness therefore not to come to a determination.
So it is no matter of indifference what master we serve, whether God or
mammon; or what interest we will pursue, whether our temporal or eternal
interest; or which we prefer, the commands of God, or our pleasures, our
ease, and convenience. We ought therefore to come to some determination
which we will choose.
Second, God hath made us reasonable creatures, and capable of rationally
determining for ourselves. Doubtless God hath made man capable of
discovering the truth in matters of religion, of coming to a good
determination in these questions, whether the Scriptures be the Word of
God, whether there be a future state, and the like. The resolution of
these questions, which it so much concerns us to determine, is not about
our capacities. God hath not set these things beyond the extent of our
faculties.
God hath made us capable of making a wise choice for ourselves, as to
the life we shall choose to lead. He hath given man so much
understanding, as to make him capable of determining which is best; to
lead a life of self-denial, and enjoy eternal happiness, or to take our
swing in sinful enjoyments, and burn in hell forever. The question is of
no difficult determination. — It is so far from being a matter too hard
for our reason, that the reason of a child is sufficient to determine
this matter. Therefore men in remaining undetermined in these matters,
do not act as reasonable creatures, but make themselves like “the horse
and the mule, which have no understanding,” Psa. 32:9.
Third, God puts into our hands a happy opportunity to determine for
ourselves. What better opportunity can a man desire to consult his own
interest than to have liberty to choose his own portion? God sets life
and death before us. Deu. 30:19, “I call heaven and earth to record this
day against you, that I have set before you life and death, blessing and
cursing; therefore choose life, that thou and thy seed after thee may
live.” See also Eze. 18:31, 32, and chap. 33:11. What better opportunity
can we desire for securing to ourselves the greatest good, than to have
eternal life and unchangeable happiness set before us, and offered to
our choice? Therefore those who neglect coming to a resolution, act
unreasonably, because they stand so much in their own light, and neglect
so glorious an opportunity.
Fourth, the things among which we are to make our choice are but few in
number. There are but two portions set before us, one of which must be
our portion; either life or death, either blessing or cursing; either a
life of universal and persevering obedience, with eternal glory, or a
worldly, carnal, wicked life, with eternal misery. If there were many
terms in the offer made us, many things of nearly and equal value, one
of which we must choose, to remain long in suspense and undetermined
would be more excusable. There would be more reason for long
deliberation before we should fix. But there are only two terms, there
are but two states in another world, in one or the other of which we
must be fixed to all eternity.
And there are but two states in this world, a state of sin, and a state
of holiness; a natural state, and a converted state. There is but one
way in which we can come to life, which renders the determination of
reason much the easier. There are but two masters, to one of which we
must be reputed the servants, Baal and Jehovah, God and Mammon. There
are but two competitors for the possession of us, Christ and the devil.
— There are but two paths, in one of which you are to travel, either in
the straight and narrow way which leadeth unto life, or the broad way
which leadeth unto destruction.
This shows the unreasonableness of those who live under light, and have
the offers of the gospel made to them, and yet remain from year to year
unfixed and undetermined, halting between two opinions.
Fifth, God hath given us all needed helps to determine us. We have all
needful helps to determine our understanding, as to the truth of the
things of religion, as whether there be a God, whether the Scriptures be
the Word of God, whether there be a future state, etc. We are not left
in the dark as to these things, as the poor heathens are, who are under
great disadvantages to come to the knowledge of the truth, though they
be not under an impossibility, for “they may haply feel after God and
find him,” Acts 17:27. But we have a clear sunshine to guide us. We have
a particular description of those things which are set before us for
truth and have great opportunity to examine them. The Scripture lies
open before us, and all the doctrines of the gospel are particularly set
forth, with the reasons on which their evidence is founded. We may
search and try their force and sufficiency, as we please.
We have great helps to a wise and rational determination in our choice;
to determine whether it be best for us to choose a life of sin or a life
of holiness, the service of God or the service of Baal. We have very
plainly set before us the advantages of both sides. The loss and gain
are particularly stated. Christ hath dealt by us faithfully, and hath
told us what we shall get and what we shall lose by being his followers.
He hath also told us what we shall get and what we shall lose by a life
of sin. He hath not dealt by us deceitfully. He hath not pretended
greater advantages in godliness than there really are, nor greater
disadvantages or dangers in sin. John 14:2, “In my Father’s house are
many mansions. If it were not so, I would have told you.”
He hath told us plainly that we must take up the cross daily and follow
him; that we must hate father and mother, and wife and children, and
brethren and sisters, and our own life also, in order to become his
disciples; and that we must cut off our rights hands, and pluck out our
right eyes, in order to enter into heaven. Thus we have a fair
opportunity to count the costs on both sides, and are directed so to do,
Luke 14:28. — How unreasonable therefore is it for men who have all
these helps and advantages, to remain in suspense, and to come to no
conclusion whether they will be Christians or heathens, whether they
will be for God or the devil; though they have lived under the preaching
of the word and offers of the gospel for many years.
Sixth, we have no reason to expect to be under better advantages to
determine hereafter than we are now. We never shall have a clearer
revelation of gospel truth. Never shall have the advantages and
disadvantages of both sides more plainly set before us than they are
already in the Word of God. Nor are we ever [likely] to be under better
advantages to know what will be best for us, and most for our interest.
Those therefore who delay, gain nothing by their delays, but give Satan
more opportunity to darken their minds, to deceive them, and lead them
astray in their choice. Therefore their delay of coming to a resolution
is unreasonable.
Seventh, if they come not to a determination in this life, God will
determine for them, and will appoint them their portion with the wicked.
If sinners, by refusing to choose either life or death, either heaven or
hell, could thereby avoid both, or if in this case the matter would
remain undetermined, till they should determine it; the folly and
unreasonableness of delaying a determination would not be so great. But
that is not the case. If they go on halting between two opinions, God
will determine for them and that quickly. He will determine where their
portion shall be, viz. among the unbelievers, in the lake that burneth
with fire and brimstone forever. God will not wait upon them always, to
see what they will choose. But he will put an issue to the matter by his
unalterable sentence. — Therefore it becomes all, if they are afraid to
have their lot assigned them in hell, to come soon to a determination.
Eighth, delay in this case is unreasonable, because those who delay know
not how soon the opportunity of choosing for themselves will be past.
The opportunity will last no longer than life. When once life is past,
they will no more have the offer made them. The sentence will be past.
The matter will be closed.
Those who delay their choice in this world will be glad to choose
afterwards. Then they will not be at a loss which to choose; they will
be able easily to determine. The judgments of sinners, after this life,
are soon resolved, whether there be any truth in religion or not. They
can soon determine which is most eligible; a life of obedience and
self-denial, with heaven for a reward, or a life of irreligion and sin,
with hell for a punishment. They no longer halt between two opinions.
But it is too late. Their opportunity is past. They would give all the
world for another opportunity to choose. They would then soon come to a
determination. But it will not be granted them.
APPLICATION
I. Let this put everyone upon examining himself, whether or no he have
ever yet come to a full determination in the affair of religion.
First, inquire whether you have yet come to a full determination with
respect to the truth of the things of religion.
Have you ever been fully convinced? Is it a question which has been
answered and determined with you, whether there be a future state. Or
does it yet remain a question with you unresolved? Are you not yet to
seek whether there be any future state, and whether or no the story
about Jesus Christ be any more than a fable? Here I desire you to note
two things:
1. If the main reason why you assent to the truth of religion be that
others believe so and you have been so instructed from your childhood,
you are of those with whom the truth of religion yet remains
undetermined. Tradition and education will never fix and settle the mind
in a satisfactory and effectual belief of the truth. Though men, taking
religion upon trust, may seem to give a full assent to the truth of
religion, and not to call it in question; yet such a faith will not
stand a shock. A temptation easily overthrows it. The reason of man in
time of trial will not rest on so poor an evidence.
There are multitudes who seem to grant the truth of religion, with whom
the main foundation of their faith is the tradition of their fathers, or
the profession of their neighbors. And it is to be feared. It is so with
many who count themselves good Christians. But as to all such persons as
never have seen any other evidence to satisfy them, either of the truth
or falsehood of religion, they only halt between two opinions. — The
same may be said of those who are unstable in their disposition with
regard to Christ or the things which he taught.
2. If you are fully come to a determination concerning the things of
religion, that they are true, they will be of weight with you above all
things in the world. If you be really convinced that these things are no
fable, but reality, it is impossible but that you must be influenced by
them above all things in the world. For these things are so great, and
so infinitely exceed all temporal things, that it cannot be otherwise.
He that really is convinced that there is a heaven and hell, and an
eternal judgment; that the soul, as soon as parted from the body,
appears before the judgment-seat of God; and that the happiness and
misery of a future state is as great as the Scriptures represents it; or
that God is as holy, just, and jealous, as he hath declared concerning
himself in his word; I say, he that is really convinced, and hath
settled it with himself, that these things are certainly true, will be
influenced by them above all things in the world. He will be more
concerned by far how he shall escape eternal damnation, and have the
favor of God and eternal life, than how he shall get the world, gratify
the flesh, please his neighbors, get honor, or obtain any temporal
advantage whatsoever. His main inquiry will not be, what shall I eat,
and what shall I drink, etc. but he will seek first the kingdom of God
and his righteousness.
Examine yourselves therefore by this: Are not your hearts chiefly set
upon the world and the things of it? Is it not more your concern, care,
and endeavor to further your outward interest, than to secure an
interest in heaven? And is not this the very reason that you have never
seen the reality of eternal things?
Secondly, inquire whether you have ever yet come to a determination
about religion with respect to the practice of it; whether you have
chosen heaven with the way to it, viz. the way of obedience and
self-denial, before this world and the ways of sin; whether you have
determined upon it as most eligible, to devote yourselves to the service
of God. — Here I shall mention three or four things which are signs that
men halt between two opinions in the matter.
1. To put off duty till hereafter. When persons love to keep their duty
at a distance, engage not in it for the present, but think of engaging
when they shall be under better conveniences for it; — when they are
very good intenders concerning what they will do tomorrow, but very poor
performers today; when they say, as Felix, “Go thy way for this time,
when I have a convenient season I will call for thee;” — it is a sign
that they halt between two opinions, and have never as yet come to a
full determination with respect to the practice of religion. Those that
have once fully determined that religion is necessary and eligible, will
not desire to put it off, but will make it their present and immediate
business.
2. It is a sign of the same thing when persons are strict and
conscientious in some things, but not universal in their obedience; do
some duties, but live in the omission of others; avoid some sins, but
allow themselves in others; are conscientious with respect to the duties
of worship public and private, but not in their behavior to their
neighbors; are not just in their dealings, nor conscientious in paying
their debts; nor do to others as they would that they should do to them;
but have crooked perverse ways in their dealings among mankind.
The same may be said when they are just in their dealings and trade with
men, but are not conscientious in other things “ indulge sensual
appetite, drink to excess, or allow themselves in wanton practices; or
are honest and temperate, but licentious in using their tongues,
backbiting and reproaching their fellowmen,” 2 Tim. 3:6, 7.
3. It is a sign that you halt between two opinions if you sometimes are
wont to be considerably engaged in religion, but at other times neglect
it; sometimes forming a resolution to be in good earnest, then dropping
it again; sometimes seeming to be really engaged in seeking salvation,
and very earnest in religious duties; at other times wholly taken up
about the things of the world, while religion is neglected, and
religious duties are omitted.
These things show that you are yet unsettled, have never yet come to a
full determination concerning religion, but are halting between two
opinions, and therefore are thus unstable in all your ways, and proceed
thus by fits and starts in religion. Jam. 1:6, 7, 8, “But let him ask in
faith, nothing wavering; for he that wavereth is like a wave of the sea,
driven with the wind and tossed. For let not that man think that he
shall receive anything of the Lord. A double-minded man is unstable in
all his ways.” If your determination were fixed in religion, you would
be more steady in your practice.
4. It is a sign that you are halting between two opinions if it be your
manner to balk your duty whenever any notable difficulty comes in the
way, considerably cross to your interest, or very inconsistent with your
ease or convenience, or you temporal honor. Whatever zeal you may seem
to have, whatever concern about the things of religion., and however
strict you be in ordinary, you have never, if this be your manner, come
to a full determination; have never fully made choice of religion and
the benefits of it for your only portion; and at best have got no
further than king Agrippa, who was almost persuaded to be a Christian,
Acts 26:28. You are in the state of the stony-ground hearers, you have
no root in yourselves, and like a tree without root, are easily blown
down by every wind.
II. I shall conclude with an earnest exhortation to all, no longer to
halt between two opinions, but immediately to come to a determination
whether to be Christians or not. Let me insist upon it, that you now
make a choice, whether you will have heaven; with a life of universal
and persevering obedience, for your portion; or hell, with a life spent
in the pursuit of this world. — Consider those things which have been
said, showing the unreasonableness of continuing in such irresolution
about an affair of infinite importance to you, and as to which you have
so short an opportunity to make your choice. — Consider two things in
addition to what hath been already said.
First, those who live under the gospel, and thus continue undetermined
about religion, are more abominable to God than the heathen. He hates
those persons who continue from year to year, under the calls, and
warnings, and instructions, and entreaties of God’s Word; who yet can be
brought to nothing; who will come to no determination at all; will
neither be Christians nor heathens. These are they who are spoken of in
Rev 3:15, 16, “ I know thy works, that thou are neither cold nor hot: I
would thou wert cold or hot. So then because thou art lukewarm, and
neither cold nor hot, I will spew thee out of my mouth.” — And Eze.
20:39, “As for you, O house of Israel, thus saith the Lord God, Go ye,
serve ye every one his idols, and hereafter also, if ye will not hearken
unto me: but pollute ye my holy name no more with your gifts, and with
your idols.” — These are (2 Tim. 3:7) “ever learning, and never coming
to the knowledge of the truth.”
Second, if you still refuse to come to a determination whether to be
Christians or not, how just will it be, if God shall give you no further
opportunity! If you refuse to make any choice at all-after all that hath
been done to bring you to it, in setting life and death so often before
you, in calling and warning you, how just will it be, if God shall wait
no longer upon you. But shall, by his unalterable sentence, determine
the case himself, and fix your state with the unbelievers, and teach you
the truth and eligibleness of religion, by sad and fatal experience,
when it will be too late for you to choose your portion.
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